EATING HÀRAM FOOD

Eating haram and syubhah food (things that are ambiguous between halal and haram) has a major negative impact on a person's spirituality, heart, and life according to Islamic teachings. You can check the official guidelines and further explanations through the portal of the Department of Islamic Development Malaysia (JAKIM) as well as legal guidelines from the Federal Territories Mufti Department. Main Effects of Eating Haram & Syubhah Food • Heart Becomes Dark and Hard: Consuming unclear or haram food will cause the heart to become dirty, closed from receiving the light of truth, and dull in distinguishing between good and bad. • Prayers Not Answered: The Prophet SAW warned that a person who eats and drinks from haram sources will find it difficult for his prayers to be accepted by Allah SWT. • Loss of Blessings in Life: Wealth and life that are mixed with haram or syubhah things will lose their blessings, causing a feeling of restlessness, a restless soul, and often beset by problems. • Approaching Haram Things: Subhah things are paths or doors that can lead to real haram things. The Prophet SAW advised that whoever protects himself from doubt, then he has saved his religion and honor. • Difficulty Doing Good Deeds & Tendency to Sin: A soul formed from an impure source tends to be lazy in worship, less interested in doing good, and more easily tempted to commit sins. Wallahualam. Credit: #jakim #muftiwilayah #youtube

MAKANAN HARAM / SYUBAHAH

Memakan makanan yang haram dan syubhah (perkara yang samar-samar antara halal dan haram) membawa kesan buruk yang besar terhadap rohani, hati, dan kehidupan seseorang menurut ajaran Islam. Anda boleh menyemak panduan rasmi dan penerangan lanjut melalui portal Jabatan Kemajuan Islam Malaysia (JAKIM) serta panduan hukum daripada Jabatan Mufti Wilayah Persekutuan. Kesan Utama Memakan Makanan Haram & Syubhah • Hati Menjadi Gelap dan Keras: Pengambilan makanan yang tidak jelas atau haram akan menyebabkan hati menjadi kotor, tertutup daripada menerima cahaya kebenaran, serta tumpul dalam membezakan antara yang baik dan buruk. • Doa Tidak Dimakbulkan: Rasulullah SAW memberi amaran bahawa seseorang yang makan dan minum daripada sumber yang haram sukar bagi doanya untuk diterima oleh Allah SWT. • Hilang Keberkatan Hidup: Harta dan kehidupan yang dicampuri dengan perkara haram atau syubhah akan kehilangan keberkatan, menyebabkan rasa tidak tenang, jiwa gelisah, dan sering ditimpa masalah. • Menghampiri Perkara Haram: Perkara syubhah ialah jalan atau pintu yang boleh melangkah kepada perkara haram yang sebenar. Nabi SAW berpesan bahawa sesiapa yang menjaga dirinya daripada syubhah, maka dia telah menyelamatkan agama dan maruahnya. • Sukar Melakukan Amal Soleh & Cenderung kepada Maksiat: Jiwa yang dibentuk daripada sumber yang tidak bersih cenderung menjadi malas beribadah, kurang berminat melakukan kebaikan, dan lebih mudah terdorong kepada perbuatan dosa. Wallahualam. Kredit: #jakim #muftiwilayah #youtube

이슬람은 도덕적 책임감, 친절함,

이슬람은 도덕적 책임감, 친절함, 그리고 하나님 앞에서 책임을 지는 것을 통해 사회적 관계를 인도하며, 대인 관계 예절과 공동체 유대를 예배 행위(이바다)로 여깁니다. 이슬람 사회 예절의 핵심 원칙 • 선행(Ḥusn al-Khuluq): 타인을 온화하고 인내심 있게 대하며, 자신이 대접받고 싶은 대로 남을 대하는 것. • 미소와 따뜻한 인사: 먼저 인사를 하거나 답례하고, 밝은 얼굴로 사람들을 만나는 것은 자선 행위로 여겨집니다. • 신중한 언행: 험담(ghibah), 뒷담화, 거친 말을 삼가고, 특히 소셜 미디어에서 소식을 공유하기 전에 사실 여부를 확인하는 것. • 유익을 주는 것: 예언자 무함마드께서 가르치셨듯이, "가장 훌륭한 사람은 시간, 노력, 경청, 도움을 통해 타인에게 가장 유익한 사람이다." 주요 관계 영역 • 가족 관계(Silat al-Rahim): 친족 관계를 유지하는 것은 선택이 아닌 의무입니다. • 이웃에 대한 배려: 어려움에 처한 친척을 방문하고, 전화하고, 돕고, 부모님께 온화한 말과 정성으로 공경하는 것이 포함됩니다. • 이웃에 대한 배려: 이웃의 권리를 존중하는 것은 음식을 나누고, 아플 때 병문안을 가고, 장례식에 참석하고, 이웃의 잘못을 덮어주고, 절대로 괴롭히지 않는 것을 의미합니다. • 친구 선택: 친구 관계는 하나님에 대한 상호 사랑에 뿌리를 두고, 영적 성장과 정직, 긍정적인 변화를 장려하며, 신앙을 타락시키는 사람들과의 교류를 피해야 합니다. • 남녀 관계: 남녀 간의 상호 작용은 겸손(하야), 존중, 그리고 가족의 온전함을 보호하고 부적절한 행동을 방지하기 위한 경계를 바탕으로 이루어져야 하며, 공적인 필요성과 사적인 또는 의심스러운 만남을 피하는 것 사이에서 균형을 유지해야 합니다.

A GOOD LEADER

In Islam, a good leader views authority not as a privilege or a source of power, but as a sacred trust (Amanah) and a heavy responsibility before Allah. Every individual is considered a leader in some capacity—whether leading a family, a workplace, or a community—and will be held accountable for those under their care. Explore core resources on governance and ethics through the IKIM Institute of Islamic Understanding Malaysia. Core Principles of Islamic Leadership • Justice (Al-Adl): A leader must be strictly fair and impartial, rendering rights to whom they are due without favoritism or oppression, as highlighted in Surah An-Nisa (4:58). • Consultation (Shura): Effective leaders do not act in isolation or rely solely on ego; they consult knowledgeable and wise members of the community before making critical decisions (Surah Ali 'Imran 3:159). • Humility and Service: True leadership is servant leadership. Leaders lead through moral character, compassion, and sincerity rather than fear, control, or coercion. • Integrity and Accountability: Leaders must remain incorruptible, principled, and deeply conscious that their actions are judged ultimately by Allah. Historical Exemplars • Prophet Muhammad (PBUH): The ultimate role model of compassionate, firm, and just leadership, whose character set the benchmark for all Muslim leaders (Surah Al-Ahzab 33:21). • Caliph Umar ibn al-Khattab: Renowned for his deep sense of responsibility, personal oversight of community welfare, and absolute dedication to public justice.

LEADERSHIP RESPONSIBILITY

In the Islamic tradition, leadership is viewed as a sacred trust (Amanah) and a heavy responsibility, rather than a privilege, position of power, or means for personal gain. A leader is fundamentally a servant to the people, tasked with guiding them towards righteousness, justice, and well-being. The Prophet Muhammad (peace be upon him) outlined this universal principle of accountability in a famous narration: "Every one of you is a shepherd and is responsible for his flock..." (Sahih al-Bukhari & Sahih Muslim). 1. How a Leader is Elected or Selected In an Islamic framework, a leader is not someone who aggressively campaigns for power or self-promotes. The Prophet explicitly advised against seeking out leadership roles for selfish reasons. The election or selection process relies on key mechanisms: • Shura (Mutual Consultation): Islamic governance is deeply rooted in the concept of Shura. Important decisions, including electing a leader, are made through consultation with knowledgeable, upright, and wise members of the community (Ahl al-Hall wal-Aqd). • Merit and Competence: A leader is selected based on their capability, strength (Quwwah), and moral integrity (Amanah). They must possess the skill to fulfill the specific duties of the office alongside strong religious principles. • Consent of the People: True leadership requires the acceptance of the community. A leader acts on behalf of the people to enforce justice and manage public affairs in accordance with divine law. 2. Core Responsibilities of an Islamic Leader Once selected, a leader is bound by strict ethical and operational duties: • Establishing Justice (‘Adl): The primary command given to leaders in the Quran is to rule with absolute justice, without favoritism or bias. Allah commands: "Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice." (Surah An-Nisa, 4:58). • Protecting and Serving the People: A leader's political vision must prioritize the physical security, wealth, dignity, and basic needs of the citizens. • Upholding Moral and Spiritual Values: The leader is responsible for facilitating an environment where people can freely practice their faith, maintaining worship spaces, and encouraging moral behavior across the community. • Humility and Accessibility: An Islamic leader must reject arrogance, remain approachable to the weakest members of society, listen to constructive feedback, and be willing to consult others. • Absolute Accountability (Mas’uliyyah): A leader answers not just to the public, but ultimately to Allah. Every decision, policy, and coin spent from the public treasury will be accounted for on the Day of Judgment. Wallahualam. Credits, #AI #fyppppp

PUCUK PAKU VS CKD

Adakah Pesakit CKD Boleh Makan Pucuk (Seperti Pucuk Paku atau Pucuk Ubi)? Pesakit Penyakit Buah Pinggang Kronik (CKD) perlu berhati-hati apabila mengambil jenis-jenis pucuk atau sayur-sayuran berdaun. • Kandungan Kalium (Potassium): Kebanyakan pucuk atau sayur-sayuran hijau mengandungi tahap kalium yang berbeza. Bagi pesakit CKD tahap lanjut (tahap 3b hingga 5), pengambilan kalium yang tinggi boleh berbahaya kerana buah pinggang tidak lagi mampu menapisnya dengan berkesan. • Pucuk Paku: Ada sumber mencadangkan sayur seperti pucuk paku boleh diambil dalam kuantiti yang terkawal (atau direbus terlebih dahulu dan air rebusannya dibuang untuk mengurangkan kalium), tetapi ia bergantung rapat kepada tahap eGFR dan bacaan kalium darah pesakit. • Pucuk Ubi: Pucuk ubi mengandungi kadar mineral dan sebatian tertentu; pesakit CKD dinasihatkan merujuk pakar pemakanan (dietitian) atau doktor sebelum mengambilnya kerana setiap individu mempunyai tahap fungsi buah pinggang (eGFR) yang berbeza. Panduan Ringkas Sayur untuk Pesakit CKD: • Pilih sayur rendah kalium: Timun, tauge, terung, bendi, atau salad lebih selamat untuk pesakit CKD tahap lanjut. • Cara penyediaan: Merebus sayur dan membuang air rebusan (leaching) boleh membantu mengurangkan kandungan kalium di dalamnya.

CLEANLINESS IN ISLAM

In Islam, cleanliness (taharah and nazafah) is a fundamental pillar of faith, famously encapsulated in a Hadith where Prophet Muhammad stated that "cleanliness is half of faith" (Sahih Muslim). It bridges physical hygiene with spiritual purification. Core Dimensions of Cleanliness • Physical Purity (Taharah): The state of being free from physical impurities (najasah) such as urine, feces, blood, and vomit. Physical purity is a strict prerequisite for acts of worship like daily prayers (salah), circumambulating the Kaaba, and touching the Quran. • Spiritual Purification: Cleansing the heart and soul from negative traits—such as anger, envy, arrogance, greed, and the filth of sin—through sincere repentance (tawbah) and remembrance of God. • General Neatness (Nazafah): The broader practice of keeping one's body, hair, clothing, home, neighborhood, and environment tidy and pleasing. Key Practices and Requirements • Daily Ablution (Wudu): Washing specific body parts (hands, mouth, nose, face, forearms, wiping the head, and washing the feet) up to five times a day before performing the daily prayers. • Full-Body Bathing (Ghusl): Mandatory ritual washing required after specific states of major impurity (such as marital relations, completion of menses, or post-natal bleeding) and strongly recommended before Friday congregational prayers (Jumu'ah). • Natural Hygiene Acts (Fitrah): Guidelines taught by the Prophet for personal grooming, which include clipping fingernails and toenails, trimming the mustache, removing underarm and pubic hair, and using oral hygiene tools like the miswak (tooth stick), ideally maintained within a 40-day limit. • Istinja and Etiquette: Washing with water or cleaning after using the restroom, using the right hand for eating/drinking and the left hand for personal hygiene. • Environmental Responsibility: Keeping public spaces clean; the Prophet taught that removing a harmful or dirty object from a pathway is an act of charity (sadaqah). Wallahualam. Credits: #AIoverview